More details in the “The Gods of India” by Alain Danielou. 

See slide show in this blog on “God in His Cosmos”


All religions and all religious philosophies are ultimately attempts at finding out the nature of the perceptible world and us who perceive it. We try to comprehend the process of the world, and the purpose of life, so that we may discover the means of fulfilling our destiny.
One method practiced by many to achieve this goal is through Transcendental Meditation. This process is by definition beyond the limitations that conditions our means of knowledge. However, during this meditative process one can experience the “reality” that we are trying to comprehend and even if we cannot understand its nature, we can indirectly conclude that some form of being must exist beyond the sphere of our perceptions.
Whenever one carries any form of experience to its farthest limit, one has a glimpse of an unknowable “Beyond” which one calls “Divinity” or “God”. This divinity cannot be grasped nor understood, for it begins where understanding fails, yet it can be approached from many sides. Any attempt at understanding its nature can merely be called a “near approach”, an “Upa-nishad.” We never experience it directly, although it is ever so near. 
But at the limit of each experience we apprehend some aspect of it. This “Immense” reality can never be grasped as a whole. Divinity has also been defined as “that in which opposites coexist.” Divinity is represented as that which remains when the reality of all that can be perceived has been denied.
It is “Neti Neti”. Neither this nor that.” Nothing that the mind can know or words can express.  Nonduality cannot exist on the manifest plane. We cannot imagine, we cannot name, and we cannot describe the nondual Immensity, of Brahma.  Then again, Divinity can only be reached through Brahma’s manifestations. “Tat Tvam Asi”- “Thou Art That” a major thesis in the Chandogya Upanishad. Thus an aspect of divinity can be represented and worshiped in forms which are extremely diverse and yet strictly equivalent, such as an image (murti), a spoken formula (mantra), a mental figuration (yantra), or a particular human being ( Sai Baba). 

















































































































































































































































































































































































































































































































































































































































































































































































Published in: on August 11, 2008 at 10:23 am  Leave a Comment